Matt Fradd
Spirituality/Belief • Books • Writing
This PWA community exists to facilitate an online community of PWA listeners and all lovers of philosophy and theology.
Interested? Want to learn more about the community?

Pop-Cultured Catholic #16: The Ascension of Lula’s Love from Storge to Agape in Genndy Tartakovsky’s “Primal”

For my second-to-last Halloween-themed post, I have decided to delve into arguably one of the most heartfelt episodes from Genndy Tartakovsky’s animated show on Adult Swim, “Primal”. That episode focuses on a character working for the show’s villain of the week, who helps capture the protagonists. But said character named Lula soon grows to empathize with them, due to her discovering their backstory and relating it to her own personal tragedy. This sets her on a path towards reformation and heroic self-sacrifice.

The main story in this anthology series centers around a neanderthal hunter and female tyrannosaur, Spear and Fang, who form a partnership after the deaths of their offspring. They survive together in this fantasy world of “One Million B.C.” meets “Conan the Barbarian”, and their episodic journey to find a new family eventually leads to them facing more advanced human civilizations. In keeping with Genndy’s love of visual storytelling, these episodes have provided a great deal of spectacle, thrills, and emotional drama with very little spoken dialogue.

Episodes 7-9 from “Primal” Season 1 each provide a self-contained adventure fit for spooky season, but the most meaningful and emotionally impactful one is Episode 8: “Coven of the Damned”. When the episode begins, Spear and Fang are still roaming this primordial continent ruled by prehistoric animals, other fearsome beasts, savage ape-men, and the occasional supernatural threat. While laying low, they happen upon a race of witch-like people. The witches have just captured a fellow neanderthal, bound him to stone columns, drew magic runes on him, and lit a green fire in preparation for something.

Spear and Fang quietly watch in horror, as the coven’s matriarch arrives on a pterosaur mount, ready to perform a dark ritual on the bound neanderthal. The witches chant in celebration of their matriarch’s arrival. That is, except for one witch, whom the credits refer to as “Lula”. As Lula solemnly watches from the sidelines, seemingly ostracized by her group, their matriarch transforms into a demonic looking entity. In her eldritch form, the matriarch drains the captured neanderthal’s life force, leaving a husk behind.

After draining all the caveman’s life force in the form of green glowing energy, the transformed matriarch harnesses it… to create a small baby. Immediately, the witches are rejoicing and each clamber to be the one who will receive the baby. That is, except for Lula, who spectates with a depressed look. Although it is not clearly stated, it appears that the witches’ tribe and perhaps their whole species has been reduced to this small all-female population of haggard individuals, who cannot procreate naturally anymore. Hence, they seem to have turned to this dark sorcery as the only perceived means to keep their lineage going. Spear and Fang have seen enough.

Unfortunately, the matriarch’s mind-controlled pterosaur turns to spot Spear and Fang, sending the witches in hot pursuit. Spear and Fang flee for their lives, swiping at the levitating witches that ambush them and vanish. However, that one witch Lula manages to hold Fang’s attention and cast a spell to bring the tyrannosaur under her mind-control, like the matriarch’s pterosaur. Spear is shocked to find Fang now ridden by one of the witches and is quickly captured himself.

The next day, Spear finds himself tied to the same rock columns, with Fang now serving as Lula’s mind-controlled mount. Dismayed, Spear furiously shouts to get Fang’s attention, causing the dinosaur to briefly break free from Lula’s control and throw her off. Lula focuses her magic to regain control over Fang, but is intrigued. To find out what is so special about Spear and Fang’s connection, Lula conjures another spell, which allows her to enter both of their minds and watch their past events play out before her.

Lula uses her “backstory magic” to witness the events shown in the very first episode of “Primal”, when Spear and Fang’s shared loss of family becomes the start to their partnership. To recap, Episode 1 titled “Spear and Fang” begins with Spear returning from his hunt to witness his wife and children being attacked and devoured by a pack of horned reddish tyrannosaurs. Struggling to keep on living after the death of his family, Spear spots the silhouette of Fang. He mistakenly thinks she might be one of the horned tyrannosaurs, and follows her with vengeful intent. Spear is intrigued upon noticing that Fang is not only different from his family’s assailants, but also a mother herself. That moment of peace is interrupted when the horned tyrannosaurs also arrive, now with eyes on Fang’s hatchlings. Spear and Fang lash out at their common enemy together and successfully defeat them, but not before Fang’s babies are eaten too.

Lula is taken aback by the duo’s backstory, and the viewers sees why, when she then uses that magic to rewatch her own past. After eying a drawing of herself and a child, she rewatches the time her coven’s matriarch gave her a baby. Lula’s vision flashes forward to her past self and her still small child playing in a flowery meadow. Lula’s present self cries out in horror and grief, remembering when she dropped her guard for a single moment. Her child gets distracted by a butterfly and obliviously chases it off a cliff. Since then, Lula has been in mourning and scorned by her coven.

As Lula draws the marks on Spear for the upcoming night’s ritual, her empathy for Spear leads to her having second thoughts and eventually taking decisive action. She sees that same kind of butterfly fluttering around Spear, is reminded of the similar histories they share, and can no longer bring herself to watch Spear be sacrificed. When the matriarch descends once more to carry out the ritual, Lula takes Spear’s… spear and slays the matriarch’s pterosaur. Next, she sends the mind-controlled Fang to charge in, scatter the other witches, and smash the pillars, freeing Spear. However, the matriarch is enraged.

When the coven’s matriarch intervenes, Lula has no choice but to choose between her life or Spear’s. The matriarch skin-changes into a supersized wolf (my Halloween posts even include a werewolf now) and trades snaps with Fang, proving to be a dangerously even opponent for the tyrannosaur. Lula realizes that their combined strength will not be enough to hold back the coven, so Spear needs to get out of there now. Before Fang and the transformed matriarch begin a proper fight, Lula skin-changes into a giant raven to buy them time. She distracts the matriarch with her assault and commands the mind-controlled Fang to ride off with Spear, while they have that brief window.

Lula gives her life for Spear. The matriarch and Lula continue fighting in wolf and raven form, but the latter is critically wounded. As Lula turns back into her normal form and the matriarch’s jaws open to encircle her head, we cut back to Spear and Fang. Lula’s spell wears off on the running Fang, causing her and Spear to briefly tumble. But by now, the pair is far enough away from the coven. They wander off on their next adventure, with Spear still wondering what happened to Lula.

But Lula’s sacrifice does not go in rewarded, for the fate awaiting her yields a beautifully ironic contrast to the episode’s title, “Coven of the Damned”. We cut to Lula’s spirit wandering in the afterlife, surrounded by a recreation of the flowery meadow. She sees another figure approaching from the distance and rushes to embrace it… the spirit of her child, once lost and now reunited with her. THE END

In the Greek language, there are multiple words commonly used to describe different forms through which love can be expressed, including these four: Eros, Storge, Philia, and Agape: "Eros" refers to the passion to share oneself bodily with someone to initiate and nourish that unitive and procreative bond in marriage. "Storge" is commonly used to reference the natural familial bonds that parents, children, siblings, and relatives share with each other. "Philia" often refers to a cultivated friendship, usually between equals. And "Agape" often references one's love of someone for their own sake, committed as an unconditional act of the will, even to the point of laying down one's life for one's friends (John 15:13) or loving one's enemies (Matthew 5:44).

While Agape is considered the highest expression of love that emulates God the most, the previous three can offer robust foundations onto which agape can be built, as arguably demonstrated by Saint Peter’s exchange with the risen Jesus and my pop-culture example with Lula’s character arc. Bible scholars have pointed out that when the risen Jesus appears to Peter and asks if he loves Jesus three times, as a reversal of Peter's three denials, both "Philia" and "Agape" are used in an intriguing manner. The first two times Jesus asks Peter, he uses "Agape", while Peter responds with an affirmation of "Philia". Only when asking Peter the third time does he use "Philia". A common interpretation is that Peter wanted to state his love for Jesus is not yet as perfect as agape, but he does love Jesus as a friend. But Jesus shows that he is willing to meet Peter where he is currently at, so that Jesus can help elevate Peter's current level of love to a perfected state through his grace. Likewise, Lula starts out as a pawn for the coven's matriarch. The love she currently harbors is mainly the "Storge" towards her tragically lost child, and she is willing to help sacrifice Spear. However, her curiosity draws her to learn about Spear and Fang's backstories, involving the losses of their own offspring. Her empathy drives her to learn and appreciate the full value of Spear's life. Thus, a newfound agape love for Spear grows from Lula's storge love for her lost child. And Lula is even willing to stand up to her own matriarch and die for Spear, so that he can be free and live. Similar to the themes I brought up in my post on "Frankenstein", this episode of "Primal" also seems to convey an important balance, affirming both of these: that the witch coven's act used to create their children is an evil means not justified by a good end, yet the child's existence itself is still something precious and sacred that we ought to care for.

Here are some clips from the episode…

1.) Spear and Fang Come Upon Ritual:
https://www.youtube.com/watch?v=kvgWgezVuHA

2.) Full Ritual Scene:
https://www.youtube.com/watch?v=kzBD_EjJ9FA

3.) Spear and Fang Captured By Coven:
https://www.youtube.com/watch?v=58Ifgh4U9s8

4.) Lula Visits Fang's Past:
https://www.youtube.com/watch?v=gpvXcXZs8OU

5.) Lula Visits Spear's Past:
https://www.youtube.com/watch?v=VX4I5HTBWhg

6.) Lula Revisits Her Own Past:
https://www.youtube.com/watch?v=Xt06voLt0M0

7.) Lula Stands Up to Her Matriarch and Sacrifices Herself For Spear:
https://www.youtube.com/watch?v=AJDAiGRQhRI

8.) Lula and Daughter Reunite:
https://www.youtube.com/watch?v=iwDOcL4Cxmg

Interested? Want to learn more about the community?
What else you may like…
Videos
Podcasts
Posts
Articles
The Practice of the Presence of God - Fr. Gregory Pine, O.P.

There are various different prayer practices that people have used in the tradition as a way of remaining in the presence of God--the practice of the presence of God (or recollection) is just one. In this video, I explain a little how it helps us to connect the dots between earthly life and heavenly realities.

00:19:43
Life on the Struggle Bus - Fr. Gregory Pine, O.P.

These past two months have been a bit brutal : ) Sleep, in which I typically indulge sparingly (not by choice), has been practically impossible. At a certain point, it's like: "What's going on?" This video narrates my attempt to make sense of a stressful time. . . . Where is the Lord in the midst of anxiety?

00:21:02
Jesus, Our Refuge
00:03:39
Simple NEW Lofi Song

Working on an entire album of lofi music. Here's one of those songs. Album should drop next week. THEN, a couple of weeks after that we hope to have our 24/7 stream up and running.

Simple NEW Lofi Song
December 01, 2022
Day 5 of Advent

THE ERROR OF ARIUS ABOUT THE INCARNATION

In their eagerness to proclaim the unity of God and man in Christ, some heretics went to the opposite extreme and taught that not only was there one person, but also a single nature, in God and man. This error took its rise from Arius. To defend his position that those scriptural passages where Christ is represented as being inferior to the Father, must refer to the Son of God Himself, regarded in His assuming nature, Arius taught that in Christ there is no other soul than the Word of God who, he maintained, took the place of the soul in Christ’s body. Thus when Christ says, in John 14:28, “The Father is greater than I,” or when He is introduced as praying or as being sad, such matters are to be referred to the very nature of the Son of God. If this were so, the union of God’s Son with man would be effected not only in the person, but also in the nature. For, as we know, the unity of human nature arises from the union of soul and body.

The...

Day 5 of Advent
November 27, 2022
Day 1 of Advent

RESTORATION OF MAN BY GOD THROUGH THE INCARNATION

We indicated above that the reparation of human nature could not be effected either by Adam or by any other purely human being. For no individual man ever occupied a position of pre-eminence over the whole of nature; nor can any mere man be the cause of grace. The same reasoning shows that not even an angel could be the author of man’s restoration. An angel cannot be the cause of grace, just as he cannot be man’s recompense with regard to the ultimate perfection of beatitude, to which man was to be recalled. In this matter of beatitude angels and men are on a footing of equality. Nothing remains, therefore, but that such restoration could be effected by God alone.

But if God had decided to restore man solely by an act of His will and power, the order of divine justice would not have been observed. justice demands satisfaction for sin. But God cannot render satisfaction, just as He cannot merit. Such a service pertains to one who ...

Day 1 of Advent
Meme Monday!

Go! Go! Go!

post photo preview

Hello Community, I am asking for an urgent prayer request. My daughter was admitted to the Youth Crisis Recovery Center in my city last night after a session with her therapist uncovered some pretty severe "intrusive thoughts" of self-harm. We have not even reached out to our families because of the sensitive nature of the situation and her desire for privacy. I figured this place was the most faith-filled and anonymous place I could go. Please pray for her, my husband and me, and the rest of our children as we navigate this scary place. I feel a distinct lack of faith in this place and I'm trying to figure out how to get her the help she needs knowing that they will probably not be relying on the healing graces of God.

3 hours ago

I asked my brother for ideas for catholic April Fool's Day pranks. Here's what he came up with:
1 Find someone's lectionary and move the bookmark to the right day, wrong year 😮😮😮
2 Cover someone's windows in black poster board and tell them the three days of darkness have begun 😮😮😮😮😮

post photo preview
Big Chesterton Cigars Event! (Fri 25 April - Sun 27 April)

Join us for an unforgettable weekend of cigars, conversation, music, and meaningful reflection at Chesterton’s Cigars, April 25–27 in Steubenville, OH. From live bands and inspiring lectures to a guided cigar tasting, this event will be a celebration of friendship, faith, and relaxation. I’ll be there, along with Dr. Scott Hahn and other special guests. Whether you come for the theology, the tobacco, or the camaraderie, there’ll be something for everyone. Come raise a glass—and a cigar—with us.

 

Friday, April 25th, 2025

 
6:00 PM – Evening Opening Prayer
Fr. Damian Ference will begin the evening with an opening prayer.
6:15 PM – Kickoff Speech by John Walker
John Walker will officially open the event with a speech, reflecting on the spirit of Chesterton’s and the significance of this cigar launch.
6:45 PM - 8:00 PM – Mingling & Cigars
Enjoy an evening of conversation, cigars, and great company as we kick off the weekend.
8:00 PM - 10:00 PM – Jazz Night
A performance by Chesterton’s “House” Jazz Band that performs here on a weekly basis for our popular Jazz Nights. Comprised of all local musicians
10:00 PM - 11:00 PM – Live Music by Emma & David Kruise
A live performance from Emma and David Kruise
11:00 PM - 1:00 AM – open mic/mingling until close
 

Saturday, April 26th, 2025

 
8:00 AM – Mass at St. Peter’s
425 N 4th St, Steubenville, OH
9:00 AM – Breakfast, Coffee & Cigars
Featuring the Chesterton Cigar and Coffee from Leonardo’s Coffee House in Steubenville
11:30 AM – Pipe Tobacco & Tin Fish Luncheon
Tins and tins! Enjoy conversation over a pipe and some tinned fish w/ accoutrements
12:30 PM - 3:00 PM - lectures and discussion
Lectures and readings from special guests of Chesterton’s including Joe Grabowski, VP of Evangelization and Mission at the Chesterton Society, John Walker
3:00 PM - 5:00 PM - break
5:00 PM - 7:00 PM – Dinner
Dine at one of Steubenville’s local favorites before the evening’s festivities.
7:00 PM – Evening Prayer and kick-off
7:15 PM - Special guest appearance
7:30 PM – Panel & Tasting Event
A slot dedicated to the story of Chesterton’s founding, the inspiration behind the Pints with Aquinas and Chesterton’s Cigar, and a guided cigar tasting.
 

Sunday, April 27th, 2025

 
10:00 AM – Mass at St. Peter’s
Close the weekend with Sunday Mass at St. Peter’s Catholic Church.
11:00 AM - 3:00 PM – Brunch & Farewell Gathering
A grand finale to the weekend—join us for raw oysters, Bloody Marys, and other delectable brunch offerings to wrap up the weekend.
Read full Article
post photo preview
The Queen and The Witch (A Fairy Tale)

I read fairy tales to my kids all the time, so I figured I’d try writing one myself. I’m a bit embarrassed to share it—I really want it to be good (or at least decent), but I’m not sure it is.

Here’s what I do know: if I don’t post it now, it’ll probably sit in my drafts until I forget it even exists. But if I share it publicly, I’ll have to own it—and that makes it way more likely I’ll keep editing until I’m happy with it, maybe even write more.

So if you’re up for it, I’d love your feedback. Critiques, suggestions, or just letting me know what you liked—it all helps. Thanks for reading.


In a certain kingdom, in a certain land, there lived a boy named Peter. Though the world called him a prince, he cared more for mud puddles and beetles than for gold or grandeur. Each day, he wandered the royal gardens, collecting feathers, following ant trails, and speaking with birds in a language that only he and they knew.

One morning, his mother—the Queen—kissed his brow and knelt to look him in the eyes. She wore her cloak of sapphire and silver, and her voice was steady but kind. “I must go away for three days, my love,” she said. “There are matters in the outer provinces that need my attention. While I’m gone, stay within the garden walls. Speak only with the wind, the birds, and those who belong here. Everything you need is here at home. And above all, do not wander into the dark wood.”

Then she rose, mounted her horse, and rode out through the castle gates, her cloak trailing like a ribbon of blue light.

That first morning, after the Queen had left, Peter found himself near the edge of the royal gardens. The trees of the dark woods stood just beyond the wall, tall and still, their trunks fading into shadow.

He knew he shouldn’t. He could almost hear his mother’s voice: Stay within the garden walls, my love... But the air felt different—cooler, quieter. And then, on the breeze, he heard it: a female voice, low and lilting, like a lullaby she was singing to herself, not meant for anyone to hear.

“Give me your eyes, and I’ll show you the stars.
Give me your heart, and I’ll sing you to sleep.
Give me your name, and you’ll never be hungry again.”

Peter stopped. The voice was soft, but close.

“Who’s there?” he whispered. No one answered. Only the leaves stirred.

His feet moved before he realized—one step, then another, as if the trees were pulling him forward. The garden wall faded behind him. The light dimmed. Shadows thickened. And then, between two trunks, he saw her. Cloaked in sapphire and silver, her face just visible in the dappled gloom. It was her—it had to be. His mother.

“Mother?” he called, relief blooming in his chest. He ran toward her.

She turned and smiled. Her voice was soft and sweet, but it clung to him, sticky and strange.

“Dearest,” she said, bending low, “give me your eyes, and I’ll show you the stars. The world is so dark, and you deserve to see its wonders as I do.”

For a moment, Peter wanted to believe her. But something in her face didn’t sit right, like a song played with one wrong note. Her shadow stretched the wrong way, and her breath smelled of rust.

He froze. The warmth draining from his body.

“You are not my Mother,” he said slowly. “And my Father is the King”

Her face began to blur, like the surface of a pond just after something moved through it. The blue of her cloak faded to dull gray, and her eyes lost their shine, darkening to something flat and cold. Then, without a word, she turned and slipped away into the wind, as if she had never been there at all.

The next morning, Peter sat beneath the old maple tree at the center of the garden, staring at the grass, twisting a fallen leaf between his fingers. “Did I dream it?” he asked aloud. “Did I imagine the woods? The Woman? The song?” The garden made no reply. Maybe he had fallen asleep by the wall. Maybe it had all been a strange sort of dream. He was just starting to believe that—when he heard it again. The same strange tune, drifting from the trees.

“Give me your eyes, and I’ll show you the stars.
Give me your heart, and I’ll sing you to sleep.
Give me your name, and you’ll never be hungry again.”

Before he realized it, Peter had stepped beyond the garden wall, drawn deep into the dark wood—as though his feet belonged to someone else, as though another will entirely guided his steps—until he found himself standing beneath the crooked elm, where she waited. Her silver robe hung limp and wet, her hair tangled with leaf and moss. Her hands were folded, and her voice, when she spoke, was barely more than a breath.

“Poor boy,” she murmured, not looking at him. “Give me your heart, and I’ll sing you to sleep.”

Peter felt drowsiness wash over him, tempting him to surrender—but then he shook himself awake, eyes clearing.

“You are not my mother,” he said firmly, “and my Father is the King.”

The witch's gentle expression twisted into a disappointed frown, and without another word, she faded into the shadows, leaving only silence behind.

On the third day, the witch returned, her enchanting song luring Peter back into the dark forest.

“Give me your eyes, and I’ll show you the stars.
Give me your heart, and I’ll sing you to sleep.
Give me your name, and you’ll never be hungry again.”

Only for Supporters
To read the rest of this article and access other paid content, you must be a supporter
Read full Article
post photo preview
What the Heck Is Antisemitism, Anyway?
(A Socratic Dialogue)

I recently posted this quotation from Pope Paul VI to Youtube:

“Furthermore, in her rejection of every persecution against any man, the Church, mindful of the patrimony she shares with the Jews and moved not by political reasons but by the Gospel's spiritual love, decries hatred, persecutions, displays of anti-Semitism, directed against Jews at any time and by anyone.”

And, oh man, was the feedback fun. Within minutes, I was accused of everything from cozying up to The Daily Wire to desperately chasing subscribers to—and maybe I shouldn’t be surprised—being under the influence of Jewish money.

But one question kept coming up: What is antisemitism? One commenter put it this way:

“How about having a clear definition of what the word means? Is that too much to ask? Because quite frankly, every time I look it up, it's never really clear. Words have meaning. Or at least they should. If the M word for taking a life was used, and someone is accused of it, everyone knows what it means. But imagine it's not clear what it means. And someone out of nowhere accused someone of it, but the definition keeps changing or is not clear—what then?”

Fair enough. So, to help clarify, I’ve written a Socratic dialogue exploring what I antisemitism is—and what it isn’t.

One quick note before you read on—I assure you, I’m writing this in good faith. I know this topic is deeply important to many people, including my fellow Catholics. This article is simply my attempt to articulate what seems obvious to me, not a middle finger at those who disagree.

Only for Supporters
To read the rest of this article and access other paid content, you must be a supporter
Read full Article
See More
Available on mobile and TV devices
google store google store app store app store
google store google store app tv store app tv store amazon store amazon store roku store roku store
Powered by Locals